The Jambur Karo Building View from The Lens of Disability Concerning Local Action Plan for Persons with Disabilities

Jambur is a public meeting building in the Karo Batak tribe, or just called Karo, which has a robust kinship system and can see it from the architecture of the traditional building. Even in realizing the building by using the community's approach, it becomes an empowering process for all procedures. We see that deliberation for consensus is not something impossible which is not just lip service. The principles of genuine and open democracy took place, but that only happened in the past, maybe. Because it turns out that we build no longer with the heart and character but with an approach that is often consumptive and hedonistic, this has become a very extreme and blind problem. We see it in terms of personal character development and Karo community both in Jakarta, Medan, including cities in Tanah Karo such as Kaban-Jahe and Berastagi, and others. Is there any concern or equity for vulnerable or marginalized communities in the design and planning process? Let us build it together. Nothing is impossible. Can the regional action plan be developed regarding the accessibility of physical buildings such as jambur or public meeting buildings? Can it be implemented? Furthermore, is it compatible with the National Action Plan for Persons with Disabilities? So that everything can be well coordinated.

Profile of Student Career Commitments Based On Batak Subculture

The article aims to describe the results of the analysis of career commitment based on five Batak subcultures namely; Karo Batak, Mandailing Batak, Toba Batak, Pakpak Batak, and Simalungun Batak at the Faculty of Education, Muhammadiyah University of North Sumatra enrolled in the 2019/2020 school year. Description of this career commitment using the instrument used is a measurement tool and predictions of Gary J. Blau's career commitment. This article is expected to contribute to the development of knowledge in multicultural fields, especially cross-cultural fields in guidance and counseling services. The results of this study can be used for the purposes of developing the science of guidance and counseling in the study of multicultural competencies both conceptually and practically.

PENGARSIPAN OBAT TRADISIONAL SUKU BATAK KARO DI SUMATERA UTARA

Traditional medicine in Indonesia has been used for thousands of years, biodiversity is an opportunity for the development of traditional medicine. One of the ethnic groups that still use and develop traditional medicine is the Batak Karo. Some traditional medicines of the Batak Karo ethnic group such as parem, tawar, and massage oil. The medicines are inherited from generation to generation so that the archive of traditional medicine is still very lacking, even its use in public is difficult. Community Archives (AK) can be empowered to do archiving with protection and preservation of traditional medicine. Documentation of traditional medicine using AK is evidence that these traditional medicines belong to the Karo Batak. In addition, well-managed traditional medicine can facilitate its publication through archival networks and traditional medicine is disseminated as traditional knowledge. Publication of traditional medicine is expected to be able to maintain the existence of traditional knowledge, especially traditional medicine from generation to generation.

Training of Moria choir conductor members and conductors in efforts to improve quality in Medan city

In ecclesiastical worship activities in the Christian community, singing activities both in the format of 'choir', congregational singing and others are integrated in a series of worship services in the church. It is also found among members of the Runggun Benameriah Protestant Karo Batak Church (GBKP) congregation who also use the choir format in activities to praise and glorify God. For Christians singing is a spiritual need. In both churches there are several types of choirs, both the choir moria (mothers), mamre choirs (fathers) gem choirs or youth / youth and elderly choirs. Each choir has a trainer (amateur) who also acts as choir leader, referred to as Dirigen. The problem is that often the quality of the choir that is displayed is low. This means that there are always a lot of technical errors and un-melodious voices from the choir members during the choir presentation. If this condition continues and occurs continuously, the presence of the choir can eventually interfere with the implementation of worship. Another condition is that almost all Dirigens in the GBKP choir are people who have limited musical abilities, and have no background in formal music education. His managerial ability and technical ability to teach choir is very weak. Dirigen's lack of musical knowledge and technical ability will certainly have a profound impact on the quality of the choir he leads. Therefore this dedication team will improve the choir management ability in vocal material and the ability of conducting to all participants so as to minimize the technical difficulties found in the preparation and presentation of the choir. This community service activity is expected that members and conductors / choir leaders can utilize their knowledge and experience as professionals in the field of choir training among community members in general.

Nilai Perspektif Budaya Karo Dalam Perawatan Ibu Nifas Di Wilayah Kerja Puskesmas Lau Baleng Kecamatan Lau Baleng Kabupaten Karo

Latar Belakang: Asuhan masa nifas merupakan periode yang sangat penting karena masa nifas merupakan masa yang kritis baik bagi ibu maupun bayinya, diperkirakan bahwa 60% kematian ibu terjadi setelah persalinan, dan 50% kematian setelah persalinan terjadi dalam 24 jam pertama. Penyebab kematian utama maternal didominasi oleh kematian obstetric langsung akibat komplikasi kehamilan, persalinan dan nifas yang meliputi pendarahan, eklampsi dan infeksi. Sekitar 60% kematian ibu saat masa nifas terjadi dalam 24 jam pertama . Riset Kesehatan Dasar (2013) yang menyebutkan bahwa sebagian besar kematian ibu terjadi pada masa nifas sehingga pelayanan kesehatan masa nifas berperan penting dalam upaya menurunkan angka kematian ibu melalui kegiatan yang efektif yaitu perawatan nifas.Metode: Penelitian ini menggunakan metode kualitatif dengan jenis fenomenologi yaitu penelitian ini menjelaskan atau mengungkap makna konsep atau fenomena pengalaman yang didasari oleh kesadaran yang terjadi pada beberapa individu. Penelitian ini dilakukan dalam situasi yang alami, sehingga tidak ada batasan dalam memaknai atau memahami fenomena yang dikaji .Hasil: Berdasarkan hasil penelitian yang diperoleh peneliti dari kedelapan partisipan mengenai perspektif suku Batak Karo tentang kebiasaan pada ibu pasca melahirkan yaitu : 1) Upaya menjaga kesehatan tubuh dengan cara mengolesi kuning las keseluruh tubuh, mengolesi parem keseluruh tubuh, melakukan tup (oukup) sebelum mandi, melakukan tup mata dengan bubur nasi, mengolesi tawar mentar pada ibu yang singgaren (pembengkakan), 2) Upaya pengeluaran air susu ibu (ASI) antara lain: makan bubur nasi campur sira lada, memakan sayuran terbangun dan daun katuk, 3) Upaya untuk mempercepat keluar darah kotor yaitu dengan cara memakan tawar atau sembur.Kata Kunci : Perspektif, Budaya karo, Dalam Perawatan Ibu Nifas Background: Postpartum care is a very important period because the puerperium is a critical period for both mother and baby, it is estimated that 60% of maternal deaths occur after delivery, and 50% of deaths after delivery occur within the first 24 hours. The main causes of maternal death are dominated by direct obstetric deaths due to complications of pregnancy, childbirth and the puerperium which include bleeding, eclampsia and infection. About 60% of maternal deaths during childbirth occur within the first 24 hours. Basic Health Research (2013) which states that the majority of maternal deaths occur in the puerperium so that the puerperium health services play an important role in efforts to reduce maternal mortality through effective activities namely puerperal care.Method: This study uses a qualitative method with the type of phenomenology that is this research explains or reveals the meaning of the concept or phenomenon of experience based on awareness that occurs in some individuals. This research was conducted in a natural situation, so there were no limits in interpreting or understanding the phenomenon being studied.Results: Based on the results of research obtained by researchers from the eight participants regarding the Karo Batak ethnic perspective on the habits of mothers after childbirth, namely: 1) Efforts to maintain a healthy body by smearing yellow welding throughout the body, smearing parem throughout the body, doing tup (oup) before bathing , doing eye tup with rice porridge, smearing tastelessly on the mother who is late (swelling), 2) Efforts to remove breast milk (ASI) include: eating rice mixed with sira pepper, eating awake vegetables and katuk leaves, 3) Efforts to speeding out dirty blood that is by eating tasteless or sprayed.Keywords: Perspective, karo culture, in the care of postpartum mothers

STUDI PERBANDINGAN ARSITEKTUR TRADISIONAL ANGKOLA DENGAN ARSITEKTUR TRADISIONAL BATAK TOBA DITINJAU DARI STRUKTUR BANGUNAN

The Batak are the majority in North Sumatra. The Batak tribe even has another sub-tribe, namely Toba  Batak, Karo Batak, Simalungun Batak, Mandailing Batak and Angkola Batak. Every Batak tribe has its own  distinctive culture and identity. Batak tribes have traditional buildings which are traditional Batak  architectural identities. The diversity of the Batak tribe caused the phenomenon of visual aspect equality in  traditional buildings because of the effects of secession and cultural integration. The Toba Batak  architecture has the concept of a stilt house and pointed gable construction in both directions and a peg and pen structure system is evidence of similarities with Angkola Batak architecture. Angkola Bataks are part of the Batak tribe. Angkola Batak is a tribe in the area of South Tapanuli. The Toba Batak is the center of the Batak culture. The Toba Batak has one of the traditional Sopo buildings, namely Sopo. Sopo functions as a barn, but also an art venue and meeting place. Angkola Batak has one traditional building that represents the traditional architecture of the Angkola Batak namely Sopo Godang. Serves as a meeting place for the king and the people. It is a place where tradition is based on Dalihan Na Tolu which produces consensus and mutual agreement (The King and People). Sopo Godang is a part of traditional Batak architecture that needs to be preserved. The benefit of this study is to collect data on traditional Angkola Batak architecture and data on structures that are characteristic of the Angkola Batak

EKSISTENSI RUANG TERBUKA PADA LINGKUNGAN PERMUKIMAN

The housing environment that appears in many urban areas today, is available in the form of real estate and in the form of simple housing. The existence of these houses is equipped with supporting infrastructure. One of them is the availability of open space as a public facility, which can be utilized by all residents of housing. If you look at the historical aspects of past traditional settlements, such as the Tanean Lanjang Madura settlement, the Samin Bojonegoro Community Village, the Sumatra Karo Batak Village, and so on, it is found that there is open space as a public space. Where the function and role of open space are used for joint activities, gathering places and socializing, as well as the center of orientation of several groups of houses, so that the location tends to be in the center. The purpose of this study is to see the existence of open space of traditional settlements (past) and present. As well as analyzing the activities carried out by the pas community and its current development. By using the method of field observation (observation) and qualitative descriptive analysis, the results show that the existence of open space in the present, such as in residential or residential groups, still exists. If in the past traditional settlements, the existence of open spaces was used as a means to gather and socialize, then in its current development, open space could be used as a means of playing and exercising for children, recreational activities (gathering on holidays), supported economic activities (traders who sell), as well as a means of worship (Eid al-Fitr / Eid al-Adha). This shows the development and diversity of functions and activities in the open space, so that its utilization can increase economic values, religious values and other social values.